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发布时间：2021-01-18 热度：

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1.0引言

哥伦布的长途航行鼓励了欧洲人在随后的几个世纪中成为探险家和殖民者。全球化1.0始于蒸汽动力使人们能够以更容易，更便宜的方式运输货物和自己的时候（鲍德温，2019年，第1页），这进一步激起了欧洲人对入侵外来居民的庇护所的热情。在过去的几个世纪中，土著人民的数量急剧减少，其物质文化和非物质文化在全球范围内遭受了明显的破坏。实际上，在这样的背景下，在这个数字时代的“完善的文明社会”中，越来越多的土著人民失去了应从其后代继承的文化身份。本文是一本以人类学为重点的文章，它特别致力于非殖民化美学，以及失去传统文化品牌的土著人民如何在社会同质化的环境中实现内部世界的和解。本文主要分为三个部分。第一部分特别注意其物质文化和非物质文化的明显破坏。第二部分集中于这些土著人民如何在当代社会中实现非殖民化。第三部分进一步指出了在这个新时代中非殖民化的挑战。第一部分是第二部分和第三部分的基础，因为清楚地了解殖民是如何进行的，可以帮助土著人民了解他们需要寻求什么以恢复其文化身份。

1.0 Introduction

Columbus’s long voyage has encouraged Europeans to become explorers and also colonizers in the following centuries. Globalization 1.0, which began at the time when steam power enabled people to transport goods and themselves in a more easier and cheaper way  (Baldwin, 2019, p. 1), further aroused Europeans’ enthusiasm towards invading indigenous people’s shelters as outsiders. During the last several centuries, there has been a sharp decline of the number of indigenous people, and their material and non-material culture suffered the conspicuous destruction in a global range. In fact, under such a background and in the “well-established civilized society” of this digital era, more and more indigenous people have lost their cultural identities that should be inherited from their past generations. This essay is an anthropography-focused one, which gives a particular effort on decolonizing aesthetics and how indigenous people who lost their traditional cultural brands can achieve reconciliation in their inner worlds in a socially homogenized context. The essay is mainly divided into three parts. The first part pays a particular attention to the conspicuous destruction of both of their material and non-material culture. The second part concentrates on how did these indigenous people achieve decolonization in the contemporary society. The third part further identifies the challenges of decolonization in this new era. The first part serves as the basis for the second and the third parts since a clear understanding of how colonization was carried out can help indigenous people get to know what they need to seek for to get their cultural identities back.

2.0土著人民的物质文化和非物质文化的显着破坏–殖民化

根据加拿大政府（2017年）的说法，``有超过167万人将其识别为原住民''-该国的三类原住民是``印第安人（通常被称为原住民），因纽特人和梅蒂斯人''。在这种情况下，可以看出当前社会中仍然有相当数量的原住民。有趣的是，作为土著妇女的拉尔克尼斯（Lalkenis，2016年）强调了自己对失去“一部分身份”的感知，即“无所不知的声音告诉她，生活比这要重要得多”。实际上，这种损失可以追溯到欧洲人的到来，他们来到这片土地并试图以更大的力量重建土地秩序。更具体地说，土著人民被迫生活在自己的土地上，后代在欧洲人试图切断土著人民与传统生活方式的关系时面临进一步的本体论破坏。显然，住宿学校教育是一个很好的例子（Woolford，2009，p.84）。

2.0 The conspicuous destruction of both of indigenous people’s material and non-material culture – Colonization

According to the Government of Canada (2017), “more than 1.67 million people identify them as aboriginal people” – the three categories of aboriginal people in this country are “Indians (more commonly referred to as First Nations), Inuit and Métis”. In such case, it can be seen that there is still a considerable number of aboriginal people in the current society. Interestingly, Lalkenis (2016), as an indigenous woman, highlighted her perception of the loss of “a piece of her identity” that “an all-knowing voices telling her that life is much bigger than this”. In fact, such a loss can be dated back to the arrival of Europeans who came to this land and tried to reconstruct the order of the land with greater power. To be more specific, indigenous people had been forced to live their lands, and later generations faced further ontological destruction when the Europeans tried to cut off the indigenous people’s relationship with their traditional lifestyles. It is clear that the residential schooling is a good cutting-off example (Woolford, 2009, p.84).

2.1特殊的同化案例–寄宿学校带来的影响

政府同化一直被视为是将土著人民纳入“西方主流社会”的特殊尝试，它已经影响了他们生活的几乎各个方面，包括但不限于“传统角色，文化，社会经济条件” ，获得服务，公平等等”（McDonald＆Steenbeek，2015年，第32页）。实际上，加拿大的寄宿学校制度可以看作是加拿大土著人民“健康不平等，丧失传统和传统习俗以及家庭单位破裂”经历的根本原因之一（第32页）。寄宿制有两个主要目标。第一个是隔离儿童并使其免受家庭，文化和传统的影响，第二个是使他们习惯并沉浸于主导文化中，即基督教的方式和欧洲-加拿大的方式。生活（Harper，2008年）。这两个目标都是基于欧洲人的领先意识设定的：“土著文化和精神信仰是卑鄙和不平等的”（Harper，2008年）。

显然，很长一段时间以来，欧洲人的到来和由一群人建立的国家机构一直很傲慢，因此对当地人民及其生活方式几乎不表示尊重。结果，土著文化价值观在儿童中被杀死。这可以看作是植入孩子们思想的新的物质和非物质文化。 UnGor（2015，p.235）认为这种措施是“文化灭绝种族”，更具体而言，是“破坏人民文化而不是人民自己的文化”。

2.1 The particular assimilation case – impact brought by residential schools

Government assimilation has always been regarded as a particular attempt on including indigenous people into the “mainstream western society”, and it has already influenced almost aspects of their lives, which include but are not limited to “traditional roles, culture, socio-economic conditions, access to services, equity among others” (McDonald & Steenbeek, 2015, p.32). In fact, the residential school system in Canada can be seen as one root cause of Canadian indigenous people’s experiences of “health inequities, loss of tradition and traditional practices, and breakdown of the family unit” (p.32). The residential school system has two major objectives. The first one is to isolate as well as remove children from being influenced by their families, cultures and traditions, the second one is to make them to get used to and get immersed into the dominant culture – the Christian ways and Euro-Canadian ways of living  (Harper, 2008). Both of the two objectives are set based on a leading consciousness among Europeans – “Aboriginal cultures and spiritual beliefs were inferior and unequal” (Harper, 2008).